King Of The Dirtbags And Wendell Berry's An Entrance To The Woods

Stephen Crane’s “The Open Boat” and Jack London’s “To Build a Fire” include parallel ideas of Man’s hopelessness in the natural world. Through out both short stories the authors bring up questions of man’s fate and his relationship with nature as well as carry a theme of naturalism. When nature seems to repeatedly play against man, the reader wonders we whether nature is cruel and sinister, making it difficult for man to live. Evidence in the the two stories such as the animal’s presence, the environments, and the different human characters, in both stories leads one to believe that nature is not in fact out to get man, but it is a neutral, indifferent factor.

As human beings we’re all affluent to live on this fascinating place called earth. We live everyday normally just as every other human, animal or insect. But we eradicate insects and animals as if they aren’t as important as we are. Nature is being inherently demolished by humans who are oblivious to know that all living things on the earth have a purpose . However, Annie Dillard, well-known for her ambiguous nonfiction books help support the importance of nature and why we shouldn't intrude upon it. For example, Dillard’s excerpt from “The Fixed” about a Polyphemus Moth uses countless rhetorical strategies to construct a compelling message about the peace and beauty of nature, but it also illustrates how easily mankind can destroy it. Therefore, a part of nature is to be naturally

Through removal and technology, humans have started to become isolated from the wilderness and the nature around them. This view distinctly contrasts with Thoreau’s perspective. “Though he [Thoreau] never put humans on the same moral level as animals or trees, for example, he does see them all linked as the expression of Spirit, which may only be described in terms of natural laws and unified fluid processes. The self is both humbled and empowered in its cosmic perspective,” states Ann Woodlief. The technologies that distract and consume us, and separate us from the natural world are apparent. Many people and children ins cities have seen little to no natural-grown things such as grass and trees. Even these things are often domesticated and tamed. Many people who have never been to a National Park or gone hiking through the wilderness do not understand its unruly, unforgiving, wild nature. These aspects, thought terrifying to many, are much of why the wilderness is so beautiful and striking to the human heart. “Thoreau builds a critique of American culture upon his conviction that ‘the mind can be permanently profaned by the habit of attending to trivial things, so that all our thoughts shall be tinged with triviality,’” pronounces Rick Furtak, quoting Thoreau’s Life

Abbey detests the lives we lead, particularly in the city. A life in which we heavily rely on invented technologies for our convenience. He especially criticizes how the “development” of nature sites in general, or for the mere reason to serve the people and accommodate the people’s “needs” in the wild. It is for this reason that Abbey craves to live outside of the society’s influence and rule, and to live out on one’s own in solitude. The wilderness gives him a sense of freedom and offers him a refuge from humanity’s cultural dependency on the ever-constant development of technology. To him, it is a shame, and even a sin to life, to see humanity consuming and exploiting the very thing that sustains us:

Throughout history, humans have had a strong reliance on nature and their environment. As far back as historians can look, people have depended on elements of nature for their survival. In the past few decades, the increased advancement of technology has led to an unfortunate division between humans and nature, and this lack of respect is becoming a flaw in current day society. In Last Child in the Woods, Louv criticizes modern culture by arguing that humans increasing reliance on technology has led to their decreasing connection with nature through the use of relevant anecdotes, rhetorical questions and powerful imagery to appeal to ethos.

‘The sheer popularity’ of stimulating nature or using nature as ad space ‘demands that we acknowledge, even respect, their cultural importance,’ suggests Richtel. Culturally important, yes. But the logical extension of synthetic nature is the irrelevance of ‘true’ nature— the certainty that it’s not even worth looking at. (Louv lines 9-19)

Berry’s mention of the farmer and an understanding of his farm is a constant theme in this essay. Agriculture, a distribution of products born from the earth and its entrance into our bodies as nourishment, describes an interdependence. The development of highways, industry, and daily routine of work and obligation, has caused a romanticization of wilderness. High mountain tops and deep forests are sold as “scenic.” Berry reminds the reader that wilderness had once bred communities and civilization, and that by direct use of the land, we are taught to respect and surrender to it. But by invention of skyscrapers, airplanes, we are able to sit higher than these mountain tops and this is his first representation of disconnect from Creation. Mechanical invention leads one to parallel themselves with godliness, magnifying self worth and a sense of significance. What is misunderstood is that through this magnification, because there is no control or limit, we “raise higher the cloud of megadeath.” Our significance is not proved by the weight of our material wealth, rather

Aldo Leopold is on the forefather of modern environmentalism. His book, A Sand County Almanac, is based on the notion of viewing land as a community and as a commodity. In the chapter “The Land Ethic”, Leopold invokes a rethinking of our relationships to our world and is based on the principle that ethics are “a process in ecological evolution” (238). Leopold describes the stages of ethic evolving and explains that the rules for socializing were originally defined for human beings. These rules are expanded upon in the next stage of “Ethical Sequence” (237-238), describing how humans interact toward their community. The third stage is the ethics between humans and the land. Upon analyzing “The Land Ethic” I have come to the conclusion that in order to have respect and ethic for land, or anything, one must make a personal connection.

Attending college, beginning a career, starting a family, and ultimately getting trapped in a daily routine are components in life that many see no means of escape. The lure of living off the grid with no responsibilities or connections to adult life are attractive but unattainable to most people. The experiences of Chris McCandless chronicled in Jon Krakauer’s book, Into the Wild, mystify the nation, along with many of the people he meets during his journey. From stories of those who meet McCandless along the way, people were able to put the pieces together and make a few assumptions for the reason he chooses to go into the wild. Individualism, living a minimalistic life, nonconformity, going into nature, and trusting oneself are fundamental Transcendentalist principles that McCandless also exemplifies. Two well-known proponents of the Transcendental movement, writers Henry Thoreau and Ralph Emerson, also have a strong connection to nature, that are also shown in Chris McCandless’s journey. This connection with nature requires someone to go into nature to clear the mind of meaningless things, and to open up their consciousness to what nature has to offer them. In doing so, a bond with their surroundings that has a direct impact on their well being and mental wellness. Chris McCandless, as described by Jon Krakauer’s Into the Wild, demonstrates becoming one with nature through nature’s impact on his well being and mental health.

Coming from an uncultivated society, such as the one that brought farming and ranching to the settlement of North America, humans have retained some sensitivity to environmental issues as they derived their livelihood directly from the land. But with the advance to an urban or metropolitan society, there has been a major disconnect between humanity and nature. Today’s urban society is provided with mowed parks, paved playgrounds, plush automobiles to move the public around on asphalt roads, housing with automatically regulated heat and cooling, and supermarkets with shopping carts and baskets, in which people can gather their food supplies from orderly shelves and freezers. Aldo Leopold’s “land ethic” term suggests that humans stop treating the land as a mere object or a resource, like how the world does today. For Leopold, land is not merely soil, like the public would think of today; land is a fountain of energy, flowing through a circuit of soils, plants, and animals.

I confess, I all too well know that living in the digital age, I have hindered my opportunities to immerse myself in nature like Henry David Thoreau. There is rarely a day that passes by that I do not use my cell phone or computer. Too often I forget that the outside world is more enigmatic and dynamic than anything that can be found on the computer or in the concrete jungle I enter when I go back home. I crave the mesmerizing and reflective space that nature has always provided since the dawn of time. Nature allows me to feel alone, but also become a part of something at the very same time. Thoreau beautifully claims, “We need the tonic of wildness...At the same time that we are earnest to explore and learn all things, we require that all

These are issues that I often ponder. I realize this consciousness is atypical of many of my compatriots. However, the roots of my compulsive musings are not wholly random because I was subjected to much similar thinking from an early age. Having grown up in a region where civilization and development were slow in coming, and where trees outnumber cornstalks and coal mines corn silos, we had ample opportunity to reflect on man’s relationship to nature. My parents are two well-educated, biologically trained individuals with an almost obsessive need to be outdoors. They met, so the story goes, in a graduate school class when my mother asked my father for his pocketknife to scrape moss from a tree trunk. It was love amongst the bryophytes. They spent several years trekking all over the U.S. on vacations to national forests and monuments and deserts and mountains, and my arrival on the scene did not cease their wanderings. Though I did restrict the locale. There are numerous pictures of one of my parents standing on some wooded ridge with the peak of my red hat sticking up over their shoulder.

Over time technology has become a big part of society, it has been woven into our everyday lives. It has become such a need it’s hard to go on with the day without it, the youth of today might of as well been born with a phone in their hand. Richard Louv argues the separation between nature and people using literary devices of anecdote, pathos, and imagery. He seems to depict present and future time to be one of solely technology and “synthetic nature” where nature is not appreciated anymore. Louv’s tone is objective and personal when talking about the separation of people and nature.

Throughout today’s society there are several different cultural perspectives which form theoretical and practical understandings of natural environments, creating various human-nature relationship types. In this essay, I will describe and evaluate different ways of knowing nature and the impact of these views on human-nature relationships. From this, I will then explore my own human-nature relationship and reflect on how my personal experiences, beliefs and values has led me to this view, whilst highlighting the strengths and weaknesses of each and reflecting upon Martin’s (1996) continuum.

Val Plumwood in her essay “Paths Beyond Human-Centeredness,” illustrates the impact that humans have on nature and non-animals when it comes to preserving environments. Understanding that nature has it’s living properties that let it thrive among its resources allows for people to grasp the complexities that come about when construction companies destroy the environment in which they work. Plumwood uses the term dualism to refer to the sharp distinction between two classes of individuals. There is the high class, which is considered as the “One.” In contrast, the other side of the division consists of individuals that are classified as lower and are subordinates to the “One” as “Others.” This account on dualism allows the reader to understand how humans can significantly alter the environment because of the way they perceive its resources and inhabitants. Plumwood defines five characteristics that illustrate the oppressive actions that change the connection between human relations and the relationship between humans and nature.